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# Druids and Diedne

#### by Brian Fourdraine

The copyright of this article remains with the original author. Articles may be copied or distributed freely for personal non-profit use, provided that the author is properly credited.

This article is based on my personal research of druids, which is largely based on a single book entitled The 21 Lessons of Merlin, supplemented by other sources. Those whose game pictures of druids more closely reflect the Christian libel against them will of course have more than normal trouble assimilating this into their games.

### Contents

- Foreword

- 1, Of Druids in General
  a) Introduction to the Real Druids
  b) Druidic Organization and Teaching
  c) Druidic Associations, and Other Beliefs
  d) Druidic Magics and Rites

- 2, The Game Mechanics of Diedne vs Normal Hermetics
  a) Real Druids vs the Original ArM Diedne
  b) Changes to Standard Spontaneous Magic
  c) Diedne Lab Totals and Spellcasting
  i) Spontaneous Magic
  ii) Formulaic Magic
  iii) Laboratory Totals
  iv) Spontaneous Rituals

- 3, The Game Mechanics of the Druidic Powers of Diedne
  a) Skills & Abilities
  i) Druidic Nature Study
  ii) The Circle
  iii) Writing Restrictions
  b) Their Relative Virtues & Flaws
  c) Details
  i) Symbols Of Mastery & Bonuses vs. Penalties
  ii) Standard Invocations
  iii) Diedne Apprenticeships
  iv) Adventuring
  d) The Differences Between Male & Female Diedne
  e) Munchkin Issues

- 4, Likely House Diedne History & Structure
  a) Druid Life Patterns
  b) Druidic Politics - The Oxymoron
  c) Likely Permutations - Diedne vs Druids
  d) Schism War

- Afterword - Roleplaying

## Foreword

This document is divided into 4 major headings. Historical, trivial and traditional (magic) information about druids is what the first chapter is made up of; it is a fairly decent explanation of what the druids were all about, and what history and legend say about what they could do.

The changes to how Diedne would deal with normal Hermetic magic are detailed in the second chapter, which includes my munchkin-slowing redefinition of spontaneous magic (no insane penetration totals on miniscule spontaneous spells is what it amounts to).

The Diedne-specific new abilities, totals, and character generation is all covered under the third chapter, including a few notes about using/running female Diedne in a saga.

Explanations of the political structure of druids leading to Diedne, and my conjectural model of how House Diedne would act/exist are in the fourth chapter, along with notes about the standard life of a druid and some notes about their special sites (including game guidelines about them).

## 1. Of Druids in General

### a) Introduction to the Real Druids

Common misconceptions held that the druids were the stereotypical "pagan cult" that the church warns about, with demons masquerading as their gods and making them perform human sacrifice and other such odd rites. Once the church had enough power to crush them, they became known as evil sorcerors maintaining the pagan ways at the behest of their infernal masters, in the hopes of stopping the spread of Christianity and giving souls to their dark masters. (Church doctrine of the day - and possibly today as well - held that paganism was something the devil designed to lure people into worshipping him, by way of making them worship someone not the true God as an intermediate step on the dark path.) They consorted with familiar spirits, and summoned spirits and demons to carry out their goals. As was common for the time, Christianity condemned its rivals as the tools of the devil and malicious fools (probably still does).

The basic druidic beliefs are really much more monotheistic than most would expect, they believe that all "godheads" are but aspects of the only god. They believe in reincarnation similar to that of the Hindus; that the human being is thrust into this mortal life to learn lessons, and in learning them may progress back up to its spiritual state. There are stages above and below human existance on their hierarchy of possible incarnations, and all humanity is eligible - provided they learn their lessons in this existence - to get to the next stage after humanity. They believe that these reincarnating spirits were themselves sexless, and the sex of the incarnation that they were given was one of the indicators as to what sort of lessons they were to learn in that incarnation before they were allowed to reach a higher one. Following such, the druids and their priestess counterparts lived apart, and there was an entirely separate order and training ritual for women. The two never mixed in performing rites, although they did defend and support each other.

They believe in a large number of worlds, which they can cross between with the appropriate tools and concentration, in special locations, and on special occasions. From these otherworlds is where a large amount of our reality originates, they believe, and souls of our realm advance to these places, upon learning their lessons of course. On certain days (most notably Samhain) the otherworld is much closer, and they use this time not only for celebration, but to perform their rites and magic which can only be done with such otherworld influence.

Something which was probably consistent amongst both the motherhood and fatherhood was that their most sacred code of conduct was: To know, to dare, to be silent; as they were supposed to keep themselves separate and aloof from those who did not pursue "truth" as they did. This of course proved invaluable in making people respect and/or fear druids and priestesses, and allowed them to command the respect and awe necessary to stop wars by walking between the opposed armies with arms outstreched (something which happened on more than one occasion).

### b) Druidic Organization and Teaching

The druids of long ago believed in the mystic powers of twos and threes, and that combinations of these numbers made up all important numbers. For example, the number of months in a year - is twelve, 2 x 2 x 3.

Their ranks were split up into three, the Ovydd/vates (or novices) who wore green robes, the Beirdd/bards who wore blue robes, and of course the Derwyddon/druids themselves who wore white robes. The female equivalents for the Motherhood were the "Maiden, Mother or Matron, and Crone," which those familiar with Wicca (or even just general story lore) will recognize.

The mystically trained held all important functions, as judges and advisors, and clerks (like the church), since they were the ones who knew how to read and write, and had training in the "true ways of the duality of world and otherworld." It was a common practice for parents who wanted their sons to do well to send them off with the druids, or their daughters to the motherhood, at about the age of eight or earlier, and these children were not permitted to see their parents until the age of 14 - if then.

As the druids knew that learning was the meaning of life, the purpose of their organization was to assure learning and teaching for everyone within their ranks, and those outside when possible. They believed - rightly according to many schoolteachers - that the teacher learns by teaching (if they are at all motivated), and is also taught things by students.

As such they had a standard 20 year apprenticeship, during which they had three major challenges (which allowed initiation, advancement to bardhood, and graduation to being a druid). They were taught much of music, languages, reading & writing, science & math, and of course magic (which was part of science & math).

For members of the motherhood, they were expected to remain virginal up to a certain age, whereupon they engaged in sexual activity to harvest magical energy for performing rites (and having children). Members of the fatherhood however, were grudgingly permitted sexual activity, but were unable to achieve any higher office than bard - or maybe druid - if they did so; sex dispersed the magical energy of males, leaving little left over for performing powerful magic. For both organizations, there were positions beyond being a recently graduated druid - seniority accorded higher respect, and there was the possibility of achieving the office of Arch-Druid for given areas.

### c) Druidic Associations, and Other Beliefs

The theory behind both the magic of the fatherhood and motherhood states that in the otherworlds like energy attracts like, and in our physical world that opposite energies attract each other. Masculinity and feminity are two different energy types which cancel out as far as performing magic is concerned, since magic involves manipulation of the otherworld. This was the reason for the separation of the druids and priestesses.

The holiest pledge of the druid is "truth against the world," speaking of the tendency of the vast majority to utterly ignore or misinterpret the truths the druids follow and teach. Their culture was steeped in a concept called "authority" which meant that control over the outside was possible through control of the self. This authority had to be earned, and took great time to gain; acts of respect were regularly performed to gain respect back from both otherworldly realms, and the spirits of trees and such that they dealt with. Occasionally sacrifices of plants and natural materials were made as part of this ritual; never human sacrifice (unless maybe by the Gaulish druids, the only druidic practitioners of human sacrifice).

They believe that the best state to be in as far as growth is concerned, is a "dynamically unstable position" since complete balance resulted in a net movement of zero, and growth is movement (something which players of Ars Magica can readily observe in the pattern of the lifecycle of a covenant - they grow when they look out and do something, but once they stop moving they collapse in on themselves or go nowhere). To the druids, the sixth day of a new moon is the most mystical time there is, as this corresponds roughly to the point at which the moon is halfway between full and black, and at which the difference of the level of black and white is changing the fastest. As such, the new moon closest to an important date (i.e. Beltane & Samhain) is actually the most mystically potent time of all, even above the occasion itself.

To them the visible and invisible phenomena in this world are mostly interactions of this world and the otherworlds, and as such the druids study the natural cycles in nature to learn more about magic and the otherworld. They see life as a big circle, but themselves they try to follow the path of the spiral - continuing with the circular motion, but always advancing.

Because the sun is a source of natural illumination, it is also a source of magical illumination. Following the trend that plants try to grow towards the sun and animals prey on other animals, the druids observed a strict practice of vegetarianism to purify themselves of the lower animalistic tendencies (this also helped in clearing the mind of foreign hormones which could stimulate desires). Along this same vein, druids did not ever write down their sacred teachings in a direct manner, and invented the writing of Ogham to record their sacred wisdom (using individual leaves as letters and words for recording). The reason is obvious - the druids felt that all higher wisdom was already present in the natural world, and that recording it in an artificial medium was a profanity against that knowledge. Hence, they were the scribes of their culture, but never wrote much about their religion/magic down in forms that survive.

They hold that all magic is definable in terms of the four basic elements and the fifth element of spirit. Each basic element has a number of symbols and devices attached to it, of course. As an exercise in magic early in the apprenticeship, vates construct the symbols of elemental mastery, which they use throughout the rest of their life in relevant rituals. Their sickles are used most often, as fire is associated with the oak, and druids took their name and direction from the oak and fire. (As well as because it's much easier to scratch out a pattern on stone or in sand with a sharp metallic point.)

Female corresponds to:

Earth | North Direction | A Blue Stone With A Hole | (Birth & Death)
Water | West Direction | A Silver & Shell Chalice | (Emotions)

Male corresponds to:

Fire | South Direction | A Sickle - Golden | (Will, Violence)
Air | East Direction | An Oak Wand or Staff | (Thought, Justice)

To the druids, the fifth element is either sexless or female depending on the context - female being the dark and mysterious side of things. Many herbs and substances had correspondences with elements, and so were buried, drowned, burned, or scattered to aid in mystic work by correspondence (e.g. burying salt - which had a correspondence with earth - to aid earth related magic). The most important of these was mistletoe, which related most to the fifth element, but also absorbed the qualities of the tree which it grew on.

### d) Druidic Magics and Rites

Several rites involve the carving of a ritual circle; druids believe that a circle is the best protection they have against other powers. This is probably at least in part because a circle (geometrically speaking) houses the greatest area for the smallest perimeter. However, the circle is also used because it represents the cycles of nature, with the repetition of days, months and years leading ever to new days, months and years. Such ritual circles are of a diameter equal to the height of the druid/bard/vate who inscribes them, and are divided into four quarters along compass directions. Around their outer edge, these have 12 stones, representing the 12 months of the year. Inscriptions and symbols relating to the elements are placed in their associated directional quarters outside the circle - for instance fire symbols in the south (see above in Druidic Associations & Other Beliefs). When the druid finally was ready to perform whatever magic or ritual, they finished closing off the circle, after entering inside through the gap they left for exactly that purpose. Then, they placed their symbols of mastery inside the circle in the appropriate directions. Often they would choose and alter sites to reflect this division of the four directions - planting oaks and flowers, adding altars and shovelling beaches. Sites so altered were held to be more in tune with the elemental correspondences, so were better suited for magical activity.

A large part of their magic focuses on deriving insight and knowledge of things - in particular the successful augury, divination, and other perception of things that are to come, or are invisible to most. They had a number of rites - ranging from minor to very major - which they used to answer questions and perform divinations for both themselves and their celtic people. Such rites were used often to seek wisdom, and apprentices were put through these as learning experiences as well.

Druids are known to normally have familiars, summoned to them by their masters during their apprenticeship at the bardic rank. The familiar is the spirit of someone who knew the apprentice in a past life, and who elects to guide them in this existence despite having earned a higher existence. These spirits exist in an otherworld, so this summoning of otherworld beings is of course best done on high occasions like the new moon of Samhain. What I know about such incarnations is that they take the forms of birds, according to what little I could find on the subject, and that they usually stay as long in that incarnation as the person to be guided does in their mortal incarnation.

## 2. The Game Mechanics of Diedne vs Normal Hermetics

### a) Real Druids vs the Original ArM Diedne

The original idea was that Diedne was a young female druid (no such thing, although she could be a Matron of the Motherhood perhaps) who brought to Hermetic practice the idea of general incantations and spell-parts which could be assembled into a castable spell at a moment's notice, essentially improvising a spell. Such spells were of course not as powerful as a fully detailed, described, and scribed spell, but could still get the job done as long as the spell effect you were after was fairly easy.

Aside from Diedne being female, this is essentially workable; the stories of druidic magic demonstrated that druids were capable of doing exactly that.

One particularly clear instance involves a gathering of druids to collect mistletoe from a silver ash tree - a very ceremonial affair - which required people to be singing chants, and fires to be lit, etc. Well, once the wood had been gathered, the senior druid chanted or muttered something and it burst into a respectable fire. Similar instances of the same type of effects (minor magics) are common, even with different incantations used to generate the same effect.

On the whole, Hermetic magic seemed to give to magi a means of simplifying the tasks involved in working magic, as well as a means of executing the power much faster (magic of the Mercurian order and hedge-wizards was/is very long and drawn-out as a rule). So this, combined with the already supple and reasonably fluid rituals of the druids makes it easy to figure that the Diedne would be the likely originators of the idea of spontaneous magic - as far as Ars Magica is concerned. Of course, they borrowed heavily from Hermetic theory to build their current facility with spontaneous magic, otherwise why would they have bothered joining the Order if their own magic was entirely superior? (Probably the idea of techniques...)

As to what they do with familiars, I can only guess; I'd imagine that the whole process would have changed significantly. Since the invention of the longevity potion, a magus has easily many times as much potential existance as ordinary people - something they'd welcome as a chance to learn more in their lifetimes so to have a better chance to reach their higher incarnation. As such, the community at large of Diedne would be better capable of keeping tabs on each other, and would find summoned familiars less necessary.

On the issue of sexual segregation, I also suspect that it may have changed to some degree, as Hermetic magic is equal for both sexes - and equally teachable as well. In general things would likely change slightly for both sexes since magical insight could be further pursued without becoming sexually active as a woman, and as a man, Hermetic magic doesn't seem to care about whether or not you're a virgin. Still, tradition would likely hold to most Diedne, and wizards of both sexes would most likely still raise apprentices of the same sex as themselves, whatever their level of sexual activity. It is also entirely likely that as a side-effect of the druidic parts of their Hermetic training the sexual penalties are still present.

### b) Changes to Standard Spontaneous Magic

Of course, I propose a small change to the spontaneous magic system to start with; the standard formulas for casting spontaneous magic are to total up: Intelligence, Arts, Aura Effects, Focus bonus(es), Talisman bonus(es), and possibly concentration or similar-spells bonuses if you concentrate for long enough. If the spell is being fast-cast, subtract 5 from this total (and double your number of botch dice), then divide this total by either 2 or 5 depending on whether or not you spend a fatigue level. The original total has your penetration skill added to it, and that is taken as the penetration total.

#### Example

Original total of Int +2, Creo 22, Ignem 23, Aura of 4, and a Fire focus of +5 (ruby?), giving a complete original total of 56. Adding a simple die, this ranges from 57-66, which divides by 5 to give a possibility of an 11.4 to 13.2 final spell level. The penetration value is figured from the original total, plus the penetration score, in this case a 6 with ignem, to vary between a 63-72 penetration score.

Thus we can end up (in the case of a magus that doesn't spend a fatigue level) with a magus who can't strain to cast a level 15 spell this way with a penetration total well in excess of 60. It just seems wrong (to me) that a magus using the amount of effort in flicking a finger with no formula can manage to get their puny spell past the magic resistance of a mighty dragon (or at least most magically resistant things), while another wizard's Ball of Abysmal Flame or Incantation of Lightning just amuses the dragon.

So, I'm making one change: The penetration of a spontaneous spell is figured as its effect level plus the die, plus the penetration score.

#### Example

Same scenerio of Int +2, Creo 22, Ignem 23, Aura 4, and Fire focus of +5, totalling 56. The magus casts his general Creo Ignem attack spell, and ends up with a roll of 5, totalling 61. This is divided by 5 to get a level 12 spell (rounding down), and a penetration value of 18 - since this magus has an effective 6 penetration in the specialty of Ignem.

For those not clear on the meaning of using concentration to boost a spell total:
When you cast a spontaneous spell you can elect to spend a short while considering the best possible improvisation and gathering power to fuel your spell. Decide the target magnitude of the spell, then spend 5 minutes for each magnitude concentrating. Whatever you roll on the spellcasting, the maximum spell level is the target you have set. Once the concentration time is over, cast the spell adding your concentration score to the casting total, and dividing as normal.

#### Example

As the above example, except the magus has a concentration score of 9 and elects to try and cast a level 10 spell. The original total of 56 plus the 9 for concentration makes 65. A roll of 7 takes the total to 72, which is then divided by five to get 14 (rounding down). Since the spell level is limited to 10, it is a level 10 spell, and its penetration is 10 plus the penetration talent, for a 16 total.

Note 1: A similar modification for casting formulaic spells in penetration (i.e. level plus penetration, plus the die) might be considered, as with formulaic magic it's still possible that a master's Pilum of Fire affects a creature, but the apprentice's Ball of Abysmal Flame does not. This again makes little sense to me, as a spell's penetration should at least be related to the level of the spell cast.

Note 2: A good argument can be made that those who practice given spontaneous spells often should get better at those given effects by practice, right up to the point at which you essentially have a formulaic knowledge of a specific effect. In such cases, I have allowed that if you accumulate 2 exp per magnitude of the spell, you achieve an essentially formulaic knowledge of the spell, which you may write out as a spell you know. This would allow SGs to avoid annoying botches when wizards habitually cast effects like Lamp Without Flame, which can really side-track a story. Of course, such exp may not be gained by practicing spells for a season.

### c) Diedne Lab Totals and Spellcasting

#### i) Spontaneous Magic

First the good news for playing a Diedne: They can accomplish much magic without ever inventing a spell. Whenever casting a spell, they always divide their casting total by two without spending a fatigue level. If the effect level of the spell they cast is up to five levels under their intended target level, they spend a fatigue level and achieve the intended effect level. If they are off by more than five levels below, they lose a fatigue level, and add +5 to their final total. When concentrating on casting a spontaneous spell, they add half their natural magic score (equivalent to magic theory) to the total as well as their concentration/similar spells bonus.

#### Example: Regular spontaneous spell, no fatigue necessary

A Diedne magus with Intelligence +2, Creo of 9 and Ignem of 6 tries to cast a spontaneous level 10 Creo Ignem spell outside an aura with no foci or talismans. The purpose is to light the fireplace of a library he just broke into - in the middle of the night. His casting total is 17 (Int + Creo + Ignem). His roll is a 5, which gives a total of 22, divided by 2 (Diedne spontaneous casting factor) for a spell level of 11. The magus achieves a slightly higher level spell than he intended, but the only damage done is that he has to toss another log in the fireplace a minute earlier.

#### Example: Regular spontaneous spell, fatigue necessary

This same Diedne magus is in a library of a mundane lord (which is warming up now), where he is searching for a magical book that is rumoured to be on one of the shelves. The light of the fire is blocked by the standing bookcases which he's supposed to search, and he finds himself in need of another source of light. He thinks of means to illuminate the situation, and decides to cast a version of Lamp Without Flame on his brooch. However, having to concentrate on the spell while reading is a bit taxing on this magus - it is rather late - so he decides to cast a higher level version of it which doesn't require concentration. The target spell level is 15, and his base casting total is a 17. He rolls a 6 to get a 23, but that divides to 11 or 12, not quite 15. He loses a fatigue level and the spell goes off perfectly, although he's been left thinking that it's very, very, late.

#### Example: Fast-cast spontaneous spell

A guard wanders into the room the magus is in, which of course he isn't supposed to be in. In order to make a hasty but non-lethal retreat, he fast-casts Flash of the Scarlet Flames at the guard. He figures it's best to temporarily blind the guard in order to make sure he's not identified, since he is supposed to bargain with this lord for the book if it's useful. He grabs a magic mushroom in his pocket (worth two pawns of Creo vis), and fast casts the spell. His Intelligence plus Creo and Ignem comes to 17, which has 10 added for using vis in the spell, and 5 subtracted for it being fast-cast. The base total comes to 22, and he rolls an 8 for a perfect 30 roll. The guard gets flashed, and he jumps out the window, down the rope, and off to safety. He takes the rope with him in order that when the guard comes to, he thinks it was a fairy.

#### Example: Long concentration spontaneous spell.

He gets out of the grounds of the keep, and walks towards the edge of the forest. Making sure that nobody is watching him, he sits and rests for a while, bringing his fatigue state back to normal. He is left with a 9 mile trek back to his grove now though, so he starts considering what to do to shorten this trek. He hasn't yet learnt the spell Wings of Soaring Wind, but he has spontaneously cast it inside auras in the past, and then flown from them. His Rego is 9, Auram is 9, Natural Magic is 4 (2 when divided for use in spellcasting), and Concentration is 4, in addition to his Intelligence of +2. It isn't quite enough without some aid from an aura, so he walks to the mushroom of some seelie fey he's dealt with in the past. Their aura is +6 - a +3 for magic, and they let him sit and cast his spell without a price. 9 + 9 + 2 + 4 + 2 + 3 comes to 29, and so long as these fey don't distract him he can spont this spell without using vis this time. Remarkably, the sprites are all absorbed in pulling a prank on some farmer elsewhere, so he can do this. The roll of 6 almost doesn't matter - 35 / 2 = 17.5 - he gets a total within 5 of the required level, so he gets a level 23 version of the spell from his fatigue level. Not too shabby for 20 minutes casting time. Away he goes, ascending far into the cloudy sky, off towards the large signal fire his apprentice prepared.

#### ii) Formulaic Magic

However, their abilities with formulaic spells leaves something to be desired; when learning or inventing formulaic spells, they treat their natural magic as a score of half of what it is - rounded down. This is of course to cover the differences between natural magic and Hermetic theory, which is more specialized for use with formulaic magic.

#### Example

After getting back to his home cave, the previous Diedne magus tries to learn Pilum of Fire. His lab total is 21 (Int +2, Creo 9, Ignem 6, Natural Magic 4), except that he's trying to learn a formulaic spell, so his Natural Magic is treated as a Magic Theory of 2, so 19. With this Diedne limitation, he has to spend two seasons learning the spell, or advance his arts and/or Natural Magic knowledge first.

When casting formulaic spells, their unique training makes it so that it's hard to get their full power and concentration behind it; so they suffer a penalty of a factor of 4/5 on casting a formulaic spell that they (a) didn't concentrate on before casting (if they did, treat as normal for casting a formulaic spell with concentration), or (b) didn't master.

#### Example

After spending a season studying Ignem to 9 from vis, and spending another season learning Pilum of Fire in the cave, our Diedne magus is now going to test his newly memorised spell. His Stamina is +2, and his Creo and Ignem are both 9, for a total of 20. He casts it and rolls a 2, but since he's a Diedne this total isn't really a 22 for spellcasting, but an 18 (17.6 rounded up). Considering his arts and stamina, if he weren't a Diedne magus he should be able to always cast that spell without fatigue unless in a hostile aura (or penalised for fatigue or injury), and it will make an edge of a difference if he gets into a long and drawn out fight, especially if he gets hurt or tired. So, he'd better master this one before using it in a fight. (It isn't practical to concentrate 20 minutes on casting one spell in a fight; you'd likely be cut down or magically smooshed by the time it goes off.)

Of course, since ritual spells are long and drawn out, the magus is always concentrating on them, and the 4/5 penalty doesn't apply.
NB: The 4/5 penalty is almost exactly like subtracting 1 for every 5 in the total, so if you feel really bewildered, here's a guideline table. Take the total that's closest but lower, and add the extra points on. (Example: for a total of 32, you would look at the 30: and see 24, then add 2 for 26.)

Total: | Reduced to: | Total: | Reduced to: | Total: | Reduced to:
--- | --- | --- | --- | --- | ---
5: | 4 | 45: | 36 | 85: | 68
10: | 8 | 50: | 40 | 90: | 72
15: | 12 | 55: | 44 | 95: | 76
20: | 16 | 60: | 48 | 100: | 80
25: | 20 | 65: | 52 | 105: | 84
30: | 24 | 70: | 56 | 110: | 88
35: | 28 | 75: | 60 | 115: | 92
40: | 32 | 80: | 64 | 120: | 96

Individual SGs may find their Diedne making use of many formulaic spells and learning/inventing them too, and wish to give them some sort of bonus for practicing their formulaic magic so much. Doing so would of course come to the detriment of their spontaneous abilities - assigning bonuses to the formulaic work that are roughly equal to the penalties you impose on their spontaneous magic is suggested if you choose to engage in such rules-semantics. I wouldn't even go beyond considering the matter since I prefer gaming to rules-lawyering most of the time, and I tend to be the most rules- picky member of any gaming group. (If I don't like something, or think something is missing, I generally write or rewrite it for myself. I've scanned in the entire spell list in ArM 4th ed. just so I could make changes to things which didn't add up to me - including deleting The Wizard's Boost and adding a more sensible "Gift of Magical Strength.")

#### iii) Laboratory Totals

Natural Magic is specialized along the lines of magic that the druids performed and studied; it is treated as being the equivalent of having a minor-deficiency for a few things:

- Item Enchantment & Investigation
- Formulaic & Ritual Spell Learning & Invention
- General Lab Totals(?)
- Vis Study (*)
- Aura Extraction

It is treated as full value for:

- Potion Crafting
- Longevity Potion Crafting
- Diedne/Druidic Special Spells & Magic

Of course Herbalism adds to the lab totals and maximum vis per season of all potions, in addition to its bonuses for specific types of potions, including a +5 for healing and health which does apply to longevity potions.

(*) This is in the event that you use my house rules as concerns Vis Study, which allow a maximum amount of normal total for study equal to 5 x the Magic Theory score, plus a bonus for each pawn used above that + 1d10. It is better explained in my document of alternative rules.

#### iv) Spontaneous Rituals

I've tried to work out a system that seemed interesting and fair, but in the end it only worked out badly. The single change I like most about 4th ed. is that you aren't allowed to extend the duration or range of spontaneous spells by vis boosting. This translated to players being unable to make magical-flame attacks that can't be stopped by magic resistance, or make permanent gems or anything like that without purposely generating a formulaic spell to that end which they can then vis boost. The idea of a magus with a total of 12 in Creo Terram taking a pocket of vis out and ending up with a nice perfect gem to make a talisman out of (or similar incidents) at least twice shut down promising adventures that would have been fun. Magic is powerful, but it shouldn't be capable of doing everything, I think. So when I first started working with the idea of spontaneous rituals, I didn't know what they would do that wouldn't destroy this wonderful munchkin-block.

My first idea was something similar to spontaneous magic, except that you could invent any sort of ritual on the fly; and it crashed, since it led back to players having that ability again. So what I'm trying to explore the possibilities of is that Diedne ritual power is an extension of their druidic summoning and otherworld reaching rites, and I've started codifying this into rules below under Standard Invocations (part of the details section). So my best idea so far is to say that the Diedne like their instant magics a lot, and have also kept their summoning and similar rites, losing a little to Hermetic codification in the process. Note that such invocations are often used for summoning and contacting, as well as forms of divination and vision seeking - I suggest that SGs take into account the powerful combination of casted magic plus second sight to allow spells that would ordinarily be best covered as rolls against the visions or divination mystic talents. Difficulties can range all over the map, but remember that it shouldn't get much beyond level 10 or 20 as druids were expected to be able to know all this stuff, and pre-Hermetic druidism without technique scores was half as powerful as full Hermetic magic - or less. Other such spells would include talking to trees and plants, and things generally "druidish" as per the archetype of nature magi who search for insight, and the otherworld.

## 3. The Game Mechanics of the Druidic Powers of Diedne

### a) Skills & Abilities of Diedne

#### i) Druidic Nature Study

Druids of course have something similar to magic theory (Hermetic magic) which I haven't come up with an adequate name for, but would call "natural magic" since druids called themselves natural magicians. This natural magic score functions much like magic theory, except that it can be studied by observing the functions of nature, as well as what's covered in chapter 2 sections c)i-iii.

I suggest allowing that a study total as reading tractatus be generated using the suitability of an area for study - areas being rated from 1 to 5, and having the magus's intelligence and second sight added to this total. As normal for such a total, it would be divided by 5 - rounding up - for detailing the number of experience points gained in natural magic each season spent studying an area. I also suggest that they be allowed to naturally study "authority" (art scores), except that the total would not be divided by 5 and would be subject to a 3 levels per season maximum.

For all study of natural sources of wisdom, having Keen Eyes and Sharp Hearing each add +1 to the study total, not +3, and other virtues/flaws like Magic Sensitivity are at best being allowed as substitutions for Second Sight.

I suggest if you are using the Scribe Latin progression rules and study rules in my alternative rules, you allow studying a natural area to be treated as reading from a source except with the skill concerned being instead of the second sight.

#### Example

Mandragora - named after mandrake for some odd reason - is studying Perdo from the site of a graveyard - built around an ancient sacrificial altar. This area also has a bit of an aura, so it makes an excellent source for study, and the GM marks it a +5. Spending a season communing with the spirits, he gets a total of 5 + 3 (intelligence) + 4 (second sight) + 1 (keen sight) from the area, for a total of 13 XP - without any vis. He gains most of a level in his darkest art that season.

Areas associated with techniques are hard to find, and are often the sites of ruined temples, with still present magical auras - the Oracle at Delphi may be an Intellego source, while the site of a major battle or temple obliterated by natural disaster (or dedicated to death or sacrifice) might be a Perdo source. Corpus and Mentem would be studied by studying human society and wandering around as a wise man in populated areas (or Mentem by observing Hermetic politics perhaps). Ignem and Imaginem would likely be well studied in deserts, Auram on a mountain, Terram in hills or caves, and naturally occurring faerie & magical auras would make Vim sources (possibly "christian" auras as well, but unlikely). This is of course no definitive list of the types of places where arts may be studied. As far as a system on rating towns and such as sources for Mentem and Corpus, areas of high politics and learning would make better Mentem sources, while areas where people labour and fight more would make better Corpus sources. Cities usually make the best such sources for Mentem & Corpus, and sometimes Rego (depends on city). Magical areas tended by druids usually are in better shape as sources of wisdom - a sacred grove tended and inhabited by druids would likely be a high source for all sorts of magic. However, societies are something druids find rather difficult to tend, for obvious reasons.

#### ii) The Circle

As per the circle for ritual described in the section about real druids, Diedne may scribe such a ritual circle for personal protection. It has a strength of natural magic plus Vim (requisite: all elemental forms) and acts as an Aegis of the Hearth for as long as the Diedne is still inside and has not crossed its line. Note that the size of this circle must be the height of the Diedne inscriber.

#### iii) Writing Restrictions

Diedne may never read books on magic theory to increase their score however, since it is profanity to record the natural wisdom of God in an artificial medium like scraped sheep's skin. Likewise, they may not write them, nor lab texts, nor full versions of special Diedne rituals/spells using normal means. They may read and write volumes of Ogham perhaps, but Ogham is a clumsy and delicate medium and requires tending by skilled Ogham librarians who are familiar with the works to be maintained (so would know about missing leaves). The penalty to lab totals for keeping a lab text (in Ogham) is 6 - Scribe Ogham score, to a minimum penalty of 1. Scribing and copying Ogham is done at half the speed of equivalent scribing in latin with normal equipment; however some covenants in the middle of the forest find that recording in Ogham is very cost effective since all you need is a forest, which happens to be very close at hand. Such covenants are either entirely or predominantly Diedne however, as few but Diedne know Ogham. Enchantments and spells to aid in such scribing are of course quite often used; a general Rego Herbam effect will add its magnitude to your scribe Ogham for purposes of recording speed. (A very handy minor magic, entitled "Maelstrom of the Forest's Script.")

Ogham itself is either a rune-like alphabet which is carved on unquarried stones - less often - or a series of leaves on strings which represent letters of an alphabet to form words and sentences in Welsh - the accepted common language of the druids. Either form is extremely clumsy to transport, with leaves being slightly less so as they can be compressed and bound tightly at least, while stone is always heavy and comes out of order easily. The druids preferred to use the leaf form because leaves came from trees, which grew upwards towards the sun - their ideal expressed in nature.

An optional further restriction - which I would use - is that they are disallowed to read or write magic unless it's in Ogham. Post Schism war, this wouldn't be as likely, as it would be next to impossible for them to maintain visible ogham recordings.

### b) Their Relative Virtues & Flaws

The Diedne way of life has a few entailed Virtues and Flaws which make up a package handed standardly to all Diedne.

- +0 Natural Magic - Instead of a Magic Theory score, Diedne have a Natural Magic score which is roughly equivalent. This SG judges the penalties and advantages gained to be roughly equivalent. See section 2c; i-ii for exactly what this does to their Hermetic magic.
- -1 Duty/Vow - To raise apprentices throughout their life. This will forever cost them at least one season per year, and as such should give them a flaw point since it's not voluntary. (Possible for some magi of other traditions.) (I believe this is worth at least -2.)
- -1 Ogham Restriction - Magi with this restriction may not write lab texts, or books on the topic of "Natural Magic" with any means except Ogham. This means a penalty to lab totals which the Diedne wants to keep a text of, due to the associated difficulties with Ogham, which of course may not be shared with those unfamiliar with the "script" of Ogham. The exact degree of the penalty is covered above under 3a-iii: Writing Restrictions.
- -1 Hedge Wizard - The esoteric magic of the Diedne makes them suspect of diabolism and other strange dealings, especially since they combine their religion with their magic. They are respected and feared, but usually suspicions about them abound as they almost never speak their mind to anyone but other Diedne.
- -1 Naturist - Diedne are nature magi, and as such go outside often, for reasons ranging from needing to stock up on herbs for their potions, wishing to study or confront nature & magic, to that they just can't stay inside. Naturally, this makes them hard to find and deal with, as they are often on trips to remote areas at most or all times of the year. They usually bring their apprentices with them on such trips, as they are learning experiences. Occasionally these magi will lose a potential season of labwork just to go see some particular forest/tree/mystical site, especially as a learning trip for their apprentice. (Example: Going off to Stonehenge to break an apprentice in Vim and Intellego.) Such magi probably have a minor form of claustrophobia, and are uncomfortable in artificial areas - meaning standard civilization and being inside artificial structures not designed to accomodate the natural cycles (including solar, astral, lunar, etc). If you play with personality traits, you should have one like 'outdoors (wo)man' of at least +3. (Obsession was used as the base flaw this was described from.)
- +1 Second Sight - The inner eye of Diedne is trained so that they can see the things that most people can't - manifestations of the otherworld(s), fae illusions, and ghosts to name a few of them.
- +3 Diedne Specialty - Diedne may study the natural world for gain to their magical knowledge. See 3a-i: Druidic Nature Study regarding "natural magic" and "authority." Further, they may draw a ritual protective circle, as above in 3a-ii. Diedne have a dependence on their symbols of mastery for performing magic though, see below under Symbols of Mastery 3c-i. - SGs should seriously consider this value and how it could potentially be higher considering that the spell-skills with divination and visions come under it.
- +1 Herbalism - The Diedne carry on the traditions of the druids in terms of healing and herb lore; they regularly carry assortments of herbs and treat ailments using potions, tinctures, elixirs, and other concoctions of herbs. The specialty is usually healing and health.
- +2 Extra Arts - Druidic teachers aren't stingy in the slightest, and make sure their apprentices have a decent background in all arts before sending them off into the world at large. Except in the case of purposely specialized training (rare!) they should have a minimum of 3 in each art. I hold the extra arts & spells should be each worth +20 spells & arts.

Overall, Follower of Diedne is a +3 virtue that gives you a 1 in Herbalism and a 1 in Second Sight, 150 levels of "spells" and 190 levels of arts. Post Schism war there is a mandatory choice between; Dark Secret or Discredited Lineage and Dark Secret, making Follower of Diedne worth either a +2 or +0 virtue.

Common Virtues and Flaws are; male Diedne will have a Vow of Celibacy, and Minor Uncommon Deleterious Circumstances: -3 if they're not a virgin; female Diedne will have Minor Common Deleterious Circumstances (-3 when they haven't just -ahem- "harvested mystical energy"). Unknown about the female, but likely the male Diedne would simply be forced to take (+1 only) Magical animal companions, likely a bird of some sort.

For common Virtues they will likely be; Strong Willed, Clear Thinkers, Strong Writers, Book Learners, Free Studies, Enchanting Musicians, Magically Sensitive, have Special Circumstances (when in the ritual circle), Direction and Weather Sense, Mentors, Piercing Gazes, and are likely to have Extra Arts. Possibly Keen Eyes and Sharp Hearing as well, although GM discretion on what side-bonuses these have as far as study goes.

Common Flaws will involve Driving Goals (enlightenment, and/or teach others, or ambition), Poor Reader, Poor Student, Weak Writer, Study Requirement, Magic Susceptibility, Deleterious Circumstances (in civilization, esp. Christian), aversions to violence (Vows or Noncombatant), and often have Diabolic Upbringings (druids rescuing children from the worst of Christianity). They may be foreigners as Diedne look for apprentices everywhere and take the best candidate, no matter what their nationality. No point in being picky over a good candidate.

Post Schism war any Diedne would likely be trained at least minimally in one or more forms of physical combat, and would never be a Noncombatant. Something underdefined regarding being hunted is also possible, but would make for a very non-standard game.

Special Cases:
Possibly, the Flaw Enemy applies, since Druids are classed as pagans by the church, and so are treated accordingly. The levels of this flaw would be determined by how well you are known of in the church, and being a regular Druid who has little to no contact with any church-dominated society is of course not going to be worth Flaw points - nobody's heard of you. The most likely is that as long as you don't try to catch too much attention you won't ever get the attention of the church, and won't have them as an enemy. If you did study mundanes for Corpus or Mentem, the druidic code of silence would definitely make you stand out and seem mystical, not to mention the vegetarian diet, the magical(?) cures you provide, and your charity (to those who have fallen on true misfortune) with the mundane wealth you accumulate. A reputation as being generous, or someone to run to for herbal medicine could happen. If you somewhat often visit a particular settlement, you would likely accumulate an Enemy -1 as the church would generally try to keep tabs on you, checking for sins or crimes which they could bring you to mundane justice over (you're intruding on their turf). Cure too much, too often, let your tongue slip once in a while about guilt being an improper basis for religion and you may find the church fabricating charges against you (Enemy -2). Higher levels are very unlikely as the apprentice has had someone looking out for them, and acting as their legal guardian and caretaker during whatever incidents they would have set in motion. A very intolerant bishop or an extended campaign by your parens could end you up in more trouble than that, but this is a rare character then - druids are very practical, and wouldn't often tilt at windmills as it were.

Likely Diedne would have magical animal companions, if so summoned familiars by their masters (usually in the form of birds - owls, ravens, etc), although I suggest that the Virtue cost for this be made +1 since you only have to go back to your master and ask nicely if you don't have one yet. Such familiars are very independent minded and are more than just servants in animal bodies - they often go out on their own, although they do travel with their druid. They are the reincarnations of those who have gone on from druidhood into higher levels of incarnation than human, and as such are known to sometimes argue with their magical human companion when they are being untrue to their training or doing something stupid. They may abandon those who do something drastic like signing a pact with a demon or selling their covenant out to fanatics, but that is an unheard of and unthinkable action for a druid to take (unless very corrupt maybe).

Finding appropriate Flaws for specific Diedne characters may prove difficult - they aren't part of most of Europe, nor are they fully part of the Order of Hermes, so many of the Flaws are quite inappropriate. They are educated hermits who clothe themselves in silence and mystery, and who are chosen by their masters as much for intelligence and daring as for the Gift, and finding specific Flaws and Virtues to differentiate between Diedne is a challenging task. That would be something best covered by an actual character background instead of just saying, "He's an Irish Diedne," and assigning V/F points.

### c) Details

#### i) Symbols Of Mastery & Bonuses vs. Penalties

The symbols of mastery are connected to their casting of magic; as foci. Depending on how over/underpowered you find Diedne are, you may assign them either a complete dependence on the symbols of mastery, or bonuses for having them as foci. I have not sufficiently playtested these rules yet, but I am very much leaning towards giving them (as inherent in their Diedne Oddity) a -2 Uncommon Major Deleterious Circumstances if they don't have their symbols of mastery, in addition to disallowing them creating a ritual circle if without them as well - all without the Flaw points for it. Of course I'd allow them to turn this into a more penalizing Flaw of Total Deleterious Circumstances, and net -1 for that, if they really wanted to. They may recraft their symbols in a few days, or possibly in a few minutes if they have a specifically designed spell and cast it with vis (and enough spellcasting ability still). These symbols would have the same mystic protection as a talisman, since they are similarly personal and connected to the magic of the druid, as well as being arcane connections; a druid would not enchant these however, and could still enchant and attune a talisman. Only one set of symbols of mastery have significance for a druid, and they would never have multiple sets.

Again, these rules are thought out to the ends of the Earth, but nowhere near the playtesting which the normal rules have has been done, so be wary. I intend to update this comment as I have more situational experience with these house rules - playtesting.

#### ii) Standard Invocations

A common thing is to visit or call on the otherworld, invoke the powers at a particular site to manifest, summon a ghost, etc. and there would be a standard set of spells for this. Likely, with time, they would have turned into a single spell, or a set of formulaics that are commonly taught by masters to their apprentices. These would - of course - be best cast within the ritual circle, as it will offer protection against anything summoned.

So I codified the idea. The Special duration means that if cast outside a ritual circle, it is a concentration duration spell; if cast within a ritual circle, the spell will end when the caster wills it. Only those with the second sight will be able to see and experience the forces summoned, unless they somehow make themselves known with their own powers to those less perceptive. Those with the second sight will not need to make a roll - they see these things automatically; although if this is done in an adventure, I'd still allow the spending of an xp on second sight for it.
NB: If the circle is broken before one of these spells is over, the protection of the circle is lost, and those in the circle remain within the new realm until any hostile beings are repulsed from out of the circle, and a Rego Vim spontaneous spell of level 10 or higher is cast to take the circle occupants back to the normal realm.

- Invocation of Fire (Level 10, Rego Ignem)
  R: Per D: Spec T: Group
  Focus: Appropriate Burning Incense (+3)

  This summons the realm of fire, to view, or bargain, or talk with. The ruler of the realm of fire doesn't often come unless specifically bid to do so. When named and called, the Lord of Fire will be able to speak in any language. Usually drakes and salamanders are seen in the realm of fire, wading around in a pool of lava with noxious orange streams of vapour trailing up. Note: The ruler of the realm of fire also has the form of the Sun.

- Invocation of Air (Level 10, Rego Auram)
  R: Per D: Spec T: Group
  Focus: Scattering Flower Petals (+3)

  This summons the realm of air, as above for the Invocation of Fire. Usually sylphs, birds and aromatic flowers will be seen, against a background of a mountain top.

- Invocation of Water (Level 10, Rego Aquam)
  R: Per D: Spec T: Group
  Focus: Pouring Wine into a Lake/Spring/Sea (+3)

  This summons the realm of water, as above for the Invocation of Fire. Usually seaweed, fish, and mermaids will be seen against a background of the sea floor. Occasionally the Lord of the Sea will show up spontaneously, as in a mood; he is a titanic sized merman with a huge trident and a coral crown.

- Invocation of Earth (Level 10, Rego Terram)
  R: Per D: Spec T: Group
  Focus: Burying Bread or Salt (+3)

  This summons the realm of earth, as above for the Invocation of Fire. Usually elves, gnomes, and caves, under the height of trees taller than most office buildings is what's seen - under an oppresive darkness and a smell of wood rotting. The Lord of the Earth rarely comes unless called, and even then it has to be done repeatedly. The Lord of the Earth generally takes the form of a cloven-hooved man with antlers, in heavy furs and animal skins, with a large wooden bow.

- Invocation of The Dead (Level 10, Rego Mentem)
  R: Per D: Spec T: Group
  Focus: Arcane Connection to the Summoned (+3)

  This summons the dead back from the otherworld, to speak with them. This is best done at the site of their most recent burial (remember that druids believed in reincarnation?) or at a site which is significant to the person in question. When in the otherworld, a spirit is fully aware of all its past lives.

  When used to summon a ghost, it must be in the area of their haunting, and their spirit will likely be nowhere near as lucid, calm or knowledgeable as a spirit from the otherworld.

  This rite, when used in a very potent spot and with a required focus of Burning Dragon's Blood, on the sixth day of the new moon of Samhain, may be used to summon a familiar for an (ex-) apprentice. It has a casting requisite of Vim for such a summoning. Dragon's Blood is either exactly what it sounds like (if you can somehow get it), or a specific reddish type of naturally-occurring Vim vis - no less than one pawn's worth. A familiar so summoned is like a magical animal companion in game terms, except that they are in the form of a crow, owl, or other such bird most often, and always as intelligent as a human or possibly more (not to mention wise). They are also very independent, and would rarely run errands for their familiar (which is how they think of the druid they're summoned to).

- Invocation of Strange Beings (Level 10, Rego Vim)
  R: Per D: Spec T: Group
  Focus: An Artifact Significant to the Site (+3)

  This summons the beings associated with a mystical site, to appear. Done at the Oracle of Delphi it will probably summon ghostly presences of the priests of Apollo. Done in an infernal area, you could be having intercourse (social, martial, or otherwise) with demons quite soon, or possibly devil worshippers and priests.

  This spell may occasionally require requisites of other forms appropriate to the beings involved, but it is of such low level that if a magus concentrates, they would need to have a major deficiency to lose a fatigue level casting this spell.

A guideline for Diedne-type divination abilities that I have sketched out is that they have a general ability - learned and developed like a spell (as Wizard's Communion) which they use for divination. The arts involved are Intellego and Vim, and the druid is treated as having the Divination and Visions talents equal to the magnitude of the spell (e.g. a 4 if using a level 20 spell). Some SGs may find this a bit overpowered, so I could suggest making it a +1 for every two magnitudes, which would mean that it would take having this as a level 60 spell for a +6 (at higher levels it becomes very hard to improve this ability). Do remember, that the player is sacrificing spell levels and lab time to gain this ability, as opposed to being able to spend experience on it from adventures. Of course, these aren't really spells, so can't be mastered, although spellcasting rolls (without formulaic penalty) are appropriate to determine whether the ability can be accessed at all, and if it fatigues the caster to use them. Determining auspicious times and dates is not a part of druidic divination however, and divination questions asked generally tend to have answers roughly as complex as yes or no, or if the question is too complex then no answer. Visions are more likely, as most divinations gave very abstract answers in the form of a vision either in the mind of the druid, or in some medium like smoke or the waters of a cauldron. An appropriate medium and method must be applied, and this always takes a fair amount of time, and probably preparation as well.

- Converse with Plant and Tree (Level 25, Intellego Herbam)
  R: Touch/Far D: Conc T: Ind
  Spell Focus: A Green Robe (+2)

  You can speak with a plant for one conversation. The level of conversation depends on the type of plants; longer-lived and more noble plants have more to say. For the original druidic ability coded into a spell, the difficulty remains the same as the Hermetic spell, but the conversation can be held at human speed since neither you nor the plant are straining to understand each other - you are speaking in the language of the plant. Typically, plants can talk about the soil and about other plants around them, but have limited awareness of momentary events, such as the passing of animals or people, unless that passing has a direct bearing on the plant (for example, a person cut its trunk). News can spread quickly through a forest when it has to, called from tree to tree on the wind. Bystanders won't hear a conversation - plants speak silently, or maybe in whispers of the wind.

  Druids often would ask little favours of plants, for example that they willingly give up a fruit or a stick, or keep a watch on someone/something, or give a message to someone. Depending on the Herbam score of the caster and the interactions the caster has had with it in the past, it may be more or less agreeable to the caster's requests, although unless mistreated, plants are usually very receptive to a polite request.

Overall, the spell levels already spoken for in a Diedne Apprenticeship add up to 60 + their Visions spell/skill, plus the Diedne version of Converse with Plant and Tree usually. Note that a druid would very rarely have Stingy Master, and if they had, they would only have it as a function of having had an inexperienced master. All Diedne may invent these spells from scratch, as they are trained in the nature-magic ways. Of course these special Diedne formulae may not be recorded with means other than Ogham.

#### iii) Diedne Apprenticeships

I work with the apprentice training rules generated by Andrew P Smith - stripped of most of the +1/-1 modifiers for apprentices learning arts while assisting their masters in labwork.

Apprentices found would have to have the Gift, and some beginnings of an insight which could be trained into the Second Sight. A standard apprenticeship would start off quickly with an initiation into natural magic in whatever language they had in common - usually breaking the arts of Rego and Vim as quickly as possible. They would be taught two scripts - Roman and Ogham, and possibly Greek as well after this initial teaching. Breaking the student to the arts and building up a rudimentary knowledge of natural magic would usually precede learning how to read and write. Most often, they would be taught the normal script of the area first, before Ogham, as there aren't nearly as many "books" in Ogham as in other scripts; as well as that, reading & writing with media sturdier than leaves is a better place to begin - fewer tragic accidents. Slowly, by exposure throughout apprenticeship, the apprentice would pick up bits of Latin, eventually culminating in a Speak Latin score of 4.

The fifteen "teaching seasons" for Diedne (as per Andrew P Smith's summaries for other Houses) would probably start with Natural Magic, like so:

- Natural Magic (x4), Second Sight, Parma Magica, Scribe Latin, Herbalism, Arts (x3), Miscellaneous, and Spells (x3).

Throughout the apprenticeship, the apprentice would pick up bits of Occult, Legend, etc. Lores, as they come into first-hand contact with these beings for lessons, as well as Hermes Lore, and they would get some practice with Finesse, if not Penetration, along the way ("did I ever say that your apprenticeship wouldn't be an adventure, Giamorgan, son of Llap?"). Apprentices would usually have fairly generalized magical power, with a minor area of specialty in Rego or Intellego most likely. When the master is studying a mystical area, this counts as learning while assisting in the laboratory, for the art being studied at the site. (Add the apprentice's Intelligence to the total - more would make it too powerful.)

A great deal of their learning will be done while the master was studying natural sources, with the master making cryptic comments and observations, leaving the apprentice to figure out what's important and answer their riddles and questions. The master would often tell stories of sites they visit as well, as a means of giving hints or posing the riddles.

They would undoubtedly have scores in Certamen, Concentration, Athletics, and Awareness, as well as the 5 s': Singing, Storytelling, Stealth, Survival, and Swimming. They would also have a score in Enigmatic Wisdom, as sometimes they would put their apprentices to the test of figuring out riddles, investigating phenomena and such as part of magical lessons. Survival would of course be specialized in "vegetarian", and Singing in "songspell".

As such, I have tried to figure a standard set of skills for these outdoors-magi. The list of skills down below should cover it, except that there would also be Finesse and Penetration, plus possibly (post- Schism especially) some combat or weapons training.

- Speak Latin 4
- Magic Theory 4
- Hermes Lore 1
- Parma Magica 2
- Scribe Latin 2
- Scribe Ogham 2
- Speak Own Language 4
- Certamen 1
- Second Sight 2
- Herbalism 2
- Concentration 1
- Athletics 1
- Awareness 1
- Singing 1
- Storytelling 1
- Stealth 1
- Survival 1
- Swimming 1
- Enigmatic Wisdom 1
- 1 + age exp in further Abilities

Those of you who actually have read the whole of this document would probably be wondering about something: What the heck happened to the twenty year apprenticeship that druids normally have? Well, it was a common practice for apprentices late in the apprenticeship to be told to go out on their own and start learning and dispensing their herbal cures. They were supposed to go journeying, much like a modern-day journeyman was supposed to go looking around for somewhere else to work, and for other people to learn bits about their trade from. So I extrapolated:

At the end of 15 years, the druids felt that their young bard was worthy of the rank of Hermetic wizard, but not yet mature and wise enough to become a full druid and start having apprentices of their own. So, they would go out, learn, adventure, and check back with their master once in a while. They would even temporarily join covenants for brief periods to study and find out about their fellow wizards (as well as magic). (Provided the wizard isn't especially specialized, they could be made to be Hermetically knowledgeable enough to teach a new apprentice in about 12 seasons of study or less - artwise.)

At the end of this five year period, they would be given a final challenge and initiated as a full druid, or if they failed they would be dead. All druidic advancement challenges are of the nature that you either win, or are quite dead.

Once apprentices become full druids, they are expected to start teaching an apprentice, and keep doing so for the rest of their life - unless they achieve an office as Arch-Druid (where they have to start making decisions for their House as a whole, and officiating stuff), or end up too busy adventuring and journeying. Note that with the Diedne "exposure to wilderness" ability, they can continue to learn things about magic (and gain authority) as they journey, with an efficacy equal to having an endless supply of low level tractatus.

#### iv) Adventuring

It's little thought of, but with all that travelling to far away places and studying of strange areas, your average Diedne is likely to pick up a lot of experience points just carrying on normal life. The list of skills most likely to be eligible for such exp is:

- Natural Magic
- Survival
- Enigmatic Wisdom
- Organization Lore - OoH, Church, etc.
- Mystic Lores - Occult, Faerie, Magical, Legend
- Awareness
- Riding (?)
- Finesse, Penetration, Parma Magica
- Herbalism
- Concentration
- Second Sight

Note that Diedne had a habit of trying to avoid sleeping in civilization unless it was under Druidic sway... it was safer and better for them.

Of course I wouldn't even think of imposing this as a rule, but I'd assume 1 or 2 exp per trip to an area someone hasn't been to before - depending most on unfamiliarity - and a maximum of 1 to an area they have been to before without major events.

Note that at a minimum of 1 trip per year, likely 2 or more, this can be a fairly large amount of exp without being even unreasonable, but still unbalancing. Actual playtesting hasn't been thorough enough to say whether this guideline is excessive, stingy, or somewhere near a happy value, and such happy values will of course vary from saga to saga and troupe to troupe. Incidental experience from journeying and studying the wild is factored into my calculations of what's fair, though, so I hand this to you with the standard "Your Mileage May Vary" warning.

It may be interesting to note that Diedne magi wouldn't tend to stop adventuring when they are older, so they would tend to die of Twilight or violent death more often than longevity potion failure, moreso due to their facility with herbalism. Achievable high ages may get excessive with their ability to add exp to their abilities, however.

### d) The Differences Between Male & Female Diedne

All the information about symbols, rites, and rituals in this text is researched from the sources about the druids. Most of this of course could be completely different for women than men, and I have no worthwhile sources on the subject of the priestesses to compile a list of such information for women. For the purposes of playing Ars Magica for fun, this may not concern you, and such information may not be required if all the druids and priestesses became less druidic in your picture of Diedne than mine. Not enough information is here to explicitly define a fatherhood, never mind a motherhood, but those SGs who are familiar with the way that the political structure of the OoH works should be able to evolve a version of it appropriate to Diedne. I would not suggest inventing your own from scratch if you are lost though, but further researching the matter.

Enough information has been sketched out in the background thus far that an experienced SG could create a gameworthy fatherhood that is close enough to the truth of the matter to fit though, in my opinion. Look in the 4th section below for most of this background.

### e) Munchkin Issues

Unfortunately, when dealing with anything new like this, it has to be munchkin-proofed or else throw the entire rest of the system out of balance.

Munchkin Pros:

- More powerful and easier to use spontaneous magic
- Access to special talents like divination without Virtues
- Ability to study arts and "Natural Magic" without vis or books
- Cool protection circle and strange being summoning
- Cheaper Animal Companion & Familiar (less time spent searching)
- Herbalism & Second Sight included in base character
- Is a member of a tightly bonded organization that helps them out

Munchkin Cons:

- Virtue/Flaw points are already spoken for
- SG and player exploitable dependence on the Symbols of Mastery
- Difficulties in maintaining Ogham libraries of lab texts
- Must lose 1 season a year to an apprentice once a Druid
- Always watched uneasily by magi of other houses - looking for weaknesses to exploit
- Penalties casting formulaic spells
- Penalties to doing most labwork - learning & inventing spells (At SG discretion)
- Disallowance to use standard Latin magical recordings of spell and art knowledge for personal learning
- Possibly being forced to lose one more virtue point to having a Magical Animal Companion
- Penalties involving "sexual state" of the Diedne character being mandatory

## 4. Likely House Diedne History & Structure

### a) Druid Life Patterns

What little I know of druidic power structures seems to indicate a prestige model very similar to what we all envision as the way of the Order of Hermes: The reputation of your master forever affects your own reputation, although reputation was dependent for the most part on the deeds one performed and personal prowess.

The average druid spent at least part of their life in the company of other druids, bards, and vates at holy sites (i.e. covenants), especially since they were often the best places to go to work magic that brought one in contact with the otherworld. At least once a year, perhaps more, those wizards who lived the lives of hermits attended one of the special occasions like the harvesting of mistletoe, or any of the annual festivals like the equinoxes, solstices, and midway-points between those. Such wizards were expected to contribute to any feasts afterwards with food they had brought with them or procured along the way there. The hermit-magi though, lived in known places, and travelling druids or bards would stop in and soak up hospitality, in exchange for news and conversation.

Trips to druidic functions were frequent, and with the inability to shape any particular space to be the ultimate place for research and study into magical wisdom of all types, travel was a constant reality. As such, the druids were very adept at travelling through natural terrain as opposed to on roads, and often preferred it since it was a faster and more direct route than the usually winding roads of Europe at the time (to say nothing of their love of nature). I suspect that they used magic quite often to assist their journey, and that being able to stop and ask plants for directions and news about areas they were passing through was very useful for their travel arrangements - they would be able to ask ahead which routes would be bad through a given area once they had arrived at that area.

Going for walks was a good time for masters to spend time away from whatever magical study or acts on which they were concentrating, and start teaching the apprentice something by talking to them during the trip. A good rationale in this is if the apprentice was a little bit out of breath, they would be less likely to impulsively say stupid things which could disrupt the carefully constructed lessons that the master had arranged. For this reason at least, your average Diedne is very unlikely to spend concisely defined seasons each year - the approximate season or so of direct teaching that the apprentice had to have each year was usually spent in the majority while on the road to various destinations. Some of these destinations would invariably be places like Stonehenge where the master would do an invocation and some sort of contacting, summoning, or what have you, to show the apprentice something new. These trips were mostly used as learning experiences, as seeing a faerie lord stare you in the face has a much longer lasting impression than some dry fact read from a tome of crumbling vellum. It also did wonders to stimulate attention and patience in the apprentice, as they knew that they were about to be placed in a situation where that learning would be very critically (and possibly dangerously) tested. These trips were reasonably often, and happened at almost all times of the year - except of course when things were cold or otherwise miserable enough that there would be little chance of squeezing in learning along the way.

The usual (according to the only work that had any reference to the subject) lifecycle was that vates were taught by their druid masters (usually hermits), who raised them to the level of bard after another challenge at about 10 years through apprenticeship, and at about 15 years they were sent to join a (different) grove temporarily, and then start journeying. While at a grove, the master arranged for a guide or mentor to watch over the bard, to expand their knowledge of subjects the master may not have entirely covered, and to acquaint the apprentice with the ways of the grove. Then at no particularly defined time the apprentice started journeying and at about 20 years after the beginning of apprenticeship, the apprentice was presented before an assembly of druids. This assembly of druids was called specially for the purpose of putting him through an equivalent of the Wizard's Gauntlet that we all imagine - demonstrating his magical prowess through an arranged contest or quest, and also demonstrating his wisdom and intellect. If the apprentice survives, they are usually presented with the white robe of druidhood. At this point the druid either stays on at a grove and finds some responsibility, stays on at a grove to learn more, or goes out and finds an apprentice.

At about this point, they start looking for places to settle as hermit-magi, if they feel so disposed; if they are lucky they are told of one that held a druid that has passed away, and already prepared as a dwelling space and area of magic. With the sad fact of the gradual erosion of forest by civilization however, the majority have to go and establish their own homes and places of power - one too close to civilization would allow for too much interruption.

Places of power are fairly easy to construct in principle; find a beach or shore with water to the west, and raised ground or hills to the east. Then add an altar to the north, and an oak tree to the south. An appropriate scented flower being seeded on the high ground was next, and smoothing the approach of the water to the particular area to fit into the West quadrant. Next work on an appropriate dwelling; a hut normally, although a cave is preferable due to its naturality. Then establish a dialogue with the elemental lords for the area, and keep raising their respect for yourself. Casting more magic helped, as the residual magic helped temper the area and shape it to the will of druidic magic.

Now I have no system for this, but I believe that the above would form an aura of magic if there were none present at the area previously. Raising the local elemental lord's respect for you I imagine meant that they would increase the aura for you, which would of course make studying and practicing magic easier. SG discretion, but I believe that after a few years an aura of 3 is not unreasonable. Very long standing sites would however accumulate a larger and more powerful aura of magic. Any auras so incurred would only rarely be regio, and such a determination is not at all at the choice of the player.

The system for choosing the sites of groves is however quite undescribed. Usually I would assume these to be places that already had fairly big auras, and druidic tending of them only improved things, as normal for a covenant. SG discretion on if these should be regio or not, but if so they would not be hard for fellow druids to enter; the magic would be quite tame and not often used for exclusion of others. A gradual progression of regio one level deeper would probably be most likely in such a case.

### b) Druidic Politics - The Oxymoron

Regional leaders - arch-druids - are chosen by a meeting of all the druids in an area, and people are offered the position depending on competency, seniority, and lineage, in that order. In most cases there is one obvious choice, who is offered the job, who then grumbles about the fact that they now have to shoulder temporal responsibilities instead of pursuing wisdom and teaching, and usually accepts. In some cases the decision is unclear, or the primary candidate refuses - often because of having an apprentice whose training they don't want to entrust to someone else, or a desire for personal growth. In unclear cases, everyone discusses the merits of various (usually senior) druids, and sometimes (rarely) there are multiple people considered best qualified for the job who are all willing to take the responsibility. In such cases, a contest is performed in some relevant ability or craft to determine who should lead - luck figures heavily as the druids who are unclear usually wish to have the choice of the otherworld beings best respected.

A grand council of the regional leaders would convene whenever there was felt a general need to determine a new policy or direction needed in the fatherhood. They might at times have a central leader, but this is rare; the closest to such they normally come is that the regional leaders of more important (especially mystically) areas are accorded higher respect. This naturally makes it difficult for anyone to kill their leader, as they don't specifically have one, and the authority placed into the hands of the arch-druids of regions is mostly to try and deal with things until - if deemed not a waste of time - it can be resolved in a representational meeting of all affected. At the time of an arch-druid's death the spreading of the news of this was considered top priority, and if possible, all were to go to a particular grove or site to meet and discuss who should lead next.

Important decisions were made fairly easily though - and often there weren't many to make. The druids genuinely believed in fairness, and generosity, and in not being hostile to one another. Consequently their decisions were made by discussion and consensus, rather than by votes. Anyone wishing to make a point had to wait their turn, and it was seen as bad form - if not utterly rude - to attack someone else's arguments when speaking, as opposed to explaining your own ideas. Consequently, the politics never had an opportunity to get bitter as there were few decisions to be made, and the people all held mostly the same opinions about everything to start with. They all believed in gathering as many facts as possible before making a decision, and this probably above all was why they had so little argument - there was no unreasonable/irrational conjecture to be stomped. It certainly helped that even if a choice led to ruin that everyone was assured a reincarnation which was at least as advanced as their last incarnation; no point in getting angry over a temporary setback like losing your life and home if there was nothing you could do about it.

In times of war with invaders, the druids normally hid behind their faithful while casting magic to aid their struggle. They were not normally given much training, nor had much disposition to commit violence, especially as violence was seen as a trait of this world which all were trying to grow out of into the higher incarnations. The druids would act as generals and clerks - keeping everything organized and making sure everyone could fight effectively. The first thing done in such a situation is for the druids to group up for mutual protection and temporarily abandon any personal dwellings, except as stops on their way to the concentration point. Druids are practical however; if the arch-druid was taken/killed by a hostile enemy they would spread the news and try to retreat to strongholds that were inaccessible or impregnable to their enemy. If not they would choose a collection point best suited for marshalling their strength. From there, preparations would be made, magical attacks cast, and any armies organized and marched out. The druids believed in a hands-on approach to helping those who fought the wars for them, up to the point of grabbing swords and charging into the fray.

In times of internal war (war between peoples under their control), the druids did whatever they could to stop it from erupting, including physically separating the two (or more) armies with themselves. This by no means meant that the druids were a bunch of wimps - their most sacred code tells them not to be that way. They didn't feel that it was appropriate for one to attack their own brother except in the direst need - as in he's trying to kill you - and applied this on a tribal/clan/institutional basis as well as personal.

### c) Likely Permutations - Diedne vs Druids

Naturally, the information on druids above is only written about a completely male fatherhood of druids (nature magi) at about the time Rome fell onward. The Roman-Christian church was very good at suppressing their enemies/competition however, since it was a sin to consort with them to most, if not all. As early as 450 C.E. (A.D.), the druids were being driven away from their people by the church, who were simultaneously converting them to their Christian version of monotheism. In 563 C.E. apparently many druids fused their beliefs to Christianity as practiced by St. Columba, and formed an order known as the Culdees, which persisted because of isolation as a monastic order right into the Middle Ages before being disbanded (no clear mentions of who or what was directly responsible for that in the material I've researched, but that's because I wasn't interested). Meanwhile, the druids were being driven deeper into a receding wilderness by the agents of the church, and found it increasingly difficult to deal with civilization while looking like traditional druids, until they allowed Christianity to forget them for a generation or two.

According to the Ars Magica standard timeline, Bonisagus didn't come around until some time about 800 C.E., so whatever remnants of the old druids were still existant then in the old form would have been as few as per the basic feeling of the story of the origin of Hermetic Magic - most of the few wizards around lived isolated lives and were suspicious of everyone else. This doesn't mean that deep in the forests there weren't still fully active druidic traditions in groves however, and any number of which may still have been in frequent contact with each other. The Roman church seemed to find it difficult to operate away from where there was a rabble to rouse, and to order crusades to places where there aren't roads.

I suspect the likely such case in the event of contact with Bonisagus would be that one or two would investigate this new order of wizards, and if it had been checked out for a sufficient time - say 50 years - everyone else would probably consider joining as part of House Diedne which would remain quite aloof. Some would remain outside the OoH just to make sure there were some to carry on the lineage in case the church caught on to the OoH and somehow obliterated it. This was because the largest advantage the druids would have at about that time was that those few in the church who knew or cared about the druids thought them not worth assaulting. They were too remote and had no effect on their congregation, and few knew or understood that they still existed as an organization centuries after the initial contacts and conversion of their populace. The Diedne would try to keep in contact with those who remained in their original fatherhood and would trade discoveries about magic with them; any original druids still left would probably have adopted at least some parts of Hermetic Theory into their magic. Plus, to help combat the rise of the church, Diedne would do their best as an organization within the OoH to keep their fellow wizards from coming to the direct attention of the church, and possibly to undermine it secretly.

The Diedne would make use of Redcap services for official and trivial communications, but would still journey personally to talk to those whom they were hiding, as well as for any sensitive communication between Diedne. They would likely still carry on most of the druidic rites and observances; they were still after wisdom, even though their needs to gain authority were easily taken care of through dedicated study of each of the 15 coded areas of magic. Because the rest of the OoH would use normal reading & writing means for ordinary magic documents, the Diedne would give up and use normal writing for all documents except those which specifically encoded those things which set them apart from other magi - for which they would continue to use leaf ogham to record.

Slowly and grudgingly, they would adapt to the Hermetic routine of trades and contests and politics, but would forever hold a disdain for politics. As often as possible they would send only one Diedne to tribunal for any and all Diedne in the tribunal - they handled their social interaction internally, and did their best to discourage politics by not having more people involved than absolutely necessary: It's difficult for political opponents to engineer rifts between members of a party when there is only one person there with a small set of clear goals to accomplish.

They would only engage in certamen if they felt certain that they would win and that it would stop or stall the political machinations of the opponent. They would rarely challenge others, and otherwise try to stay as far away from it as possible; they showed their disdain for political ambition by having as little stake in it as possible. Still, a master would make sure their apprentice was capable in certamen so that if somehow forced into the position of having to engage in it they would at least have some possibility of winning. Tremere would often be beaten by Diedne, as they would never show direct evidence of their magical strength, and would be underestimated by them in the absence of evidence to the contrary (Tremere pride being what it is).

The question of initiating those outside the tradition in Ogham and Natural Magic was a null question - what profit was there to be had by it? Everyone outside the tradition seemed happy with their limited and "artificial" understanding, and Diedne never allowed those outside the tradition to find much direct or indirect evidence of their House's special magics. Aside from the occasional accidental viewing of an engineered circle site, and maybe allowing others to see their vast herb collections if they visited, most other magi had no concrete idea about their special magics. Occasionally they might have taken other nature magi with them on trips after longstanding relationships had been developed, but such would always be sworn to secrecy, even to their own apprentices and House. The reasons behind this are quite simple - the core secrets of the druids would have to remain inviolate, as anyone who discovered them would be easily capable of attacking or bringing the church to their most remote and secret strongholds, or developing countermeasures to their reserved magics and elemental allies. This was not allowed to happen. To them, the existence of the OoH was considered at best a centuries-long temporary freak event, and subordinating their entire chances of survival to an organization as large and politically active (and internally volatile) as the OoH was seen as ludicrous. From discoveries made earlier, giving anyone the slightest hint at any of their reserve magics would be enough for determined wizards to engineer at least a weaker version of what they could do - as per how nearly every Hermetic magus casts spontaneous magic of the same power as the Diedne themselves, and the only real reason they were capable of more was because of their Natural Magic secrets which they didn't distribute.

Consequently they were quite paranoid about others discovering their secrets and only those adopted into the House were allowed to learn anything on the matter. Those adopted into the House were members for life without possibility of live exit from its ranks. Anyone who broke a promise or word to keep Diedne secrets found that their life not so gradually became living hell. Continuous challenges to certamen by wizards they had never met and were obviously their senior quickly became routine harassment, and threats arrived via Redcap with high frequency - usually not anonymous. Attempts would be made to erase the mind of the person of any information, and such would be done as a final strike in any certamen lost to one of the Diedne pursuants. Blackmail and extortion, and outright kidnap by druids not part of the Order would be initiated as quickly as possible. They pursued the wizard no matter where across Europe or the world they went, as they must be made an example of. The wizard who revealed the information would go as far away as possible, and relocation between Spain and Scotland is about the sort of level of distance as was deemed appropriate.

Against those who really betrayed the trust of Diedne were declared Wizard's Wars by magi who could magically erase them off the map. In the event of having to explain the sudden disappearance of magi of other Houses, Diedne quite truthfully defended with the same statement to each charge: "I nor anyone that I know of is responsible for (stated crime). I did not aid, or even know of any such plan, plot or conspiracy. I did not have any part in this crime at all, nor did anyone in House Diedne to my knowledge." That was because careful measures were taken to make sure that the above statement was true, and that no evidence of who or what actually did it was present in the cases of memory wipes, those magically driven insane, poisoned, kidnapped, etc. People who live well outside the territory of any of the involved parties plotted and executed such plans, after general news messages explaining what had happened circulated throughout the House. Usually those not part of the OoH would be responsible for this as they weren't under any Hermetic Oath with respect to members of the OoH. People were usually fearful of Diedne because of rumours about what those who dealt with them risked, which were quite often within the ballpark of what those who crossed them actually did risk if they crossed the Diedne.

Wizard's Wars were otherwise fairly unheard of - few liked to gamble against the enigmatic Diedne and their rumoured control of elementals of all sorts (which was definitely true as we can tell). Diedne themselves didn't like wasting time in warfare: Time away from study and teaching was seen as an annoying distraction at best, and possibly being forced to reincarnate by someone else wasn't something that was pursued for obvious reasons. Thus, they never had internal wars, and whenever an individual covenant with Diedne had war declared on it, it suddenly had a lot of temporary guests who defended it. Thus they tried to give good reason for people not to waste their time: Picking on an individual Diedne called the attention of the whole house, and only an organization as together as House Tremere even could hope to match that, especially considering that Diedne didn't think much of making trips out of tribunal and regularly did so even without a call to arms.

### d) Schism War

My much better explanation for the incident of the Schism War would be that the Tremere engineered some really long-term and obscure plan to discover what Diedne magic was all about. When discovered, those directly involved were quickly and unceremoniously attacked by druids not part of House Diedne. Tremere retaliated against House Diedne, and it turned into a huge brawl in which the Tremere whined for help against the barbarian House that was kicking their ass "without provocation." This of course explains why those who aided Tremere felt justified - wizards in similar dress to House Diedne did make the first overt attack, and without formally declared Wizard's War. Accordingly, half of the OoH stood around shocked when the full scale wars between House Diedne and Tremere started; most Houses didn't act as much like cohesive entities so much as traditions of thought.

Most of Flambeau and Tytalus joined in on the side of Tremere - their members didn't much like the Diedne and their contempt for using violence as a philosophy. Individual magi of other Houses who'd been offended by Diedne joined in as well, and the Quaesitores sanctioned this as justice partially because they wanted to rid themselves of a House that couldn't be policed (so they had no way of proving the innocence of the Diedne, hence they must be guilty), and partially because it was the only clear action they could take that wouldn't lead to more chaos. The Diedne warned House Bjornaer not to take part, which they didn't. Even still, members of House Merinita and most of Ex Miscellanea tried to indirectly aid the Diedne, and some of them even carried out assassinations against Tremere senior magi. In the end, nobody was sure how much of House Diedne was still alive if anything, so the casting of the large-scale rituals to get at Diedne everywhere had completely unknown effects. Little (did) do most know, but the entire fatherhood was hiding in Arcadia at the time, out of the reach of their spells. This was done entirely under their own power, so few Merinita even suspect - except those that have run into them since and said nothing.

This would also make it very probable that at least some of those druids who never joined the OoH would still be alive and practicing Hermetic magic - Diedne style. Some Diedne are probably as of 1200 C.E. still living in Arcadia, although looking for opportunities to get out; they don't particularly want to turn into faeries. Some might even be part of House Ex Miscellanea, trying to keep tabs on the OoH and perhaps steer its course towards conflict with the church (and then potentially help the remains of the OoH to re-assemble under much more druidic and a-political lines).

## Afterword - Roleplaying

There is nothing worse than someone playing a stupid or clueless magus; cheerful, eccentric, paranoid, polite, charming, conniving, and a very large number of other adverbs and adjectives for PC magi are OK, but stupid and clueless are not.

Magi are supposed to be the mysterious and knowing people of Europe, who hold arcane knowledges beyond the comprehension of most mortals. Such people would not normally act like flakes, sluts, airheads, or anything else opposite to mysterious and knowing, at the very least because they would be taught exercises and codes of conduct which would allow them to carry the mystique of the wizard with them - even if the ability to summon spirits and command winds doesn't make them act aloof anyway (you can bend and manipulate ordinary mundanes with your spontaneous spells alone - see 4th ed. introduction for an in-depth example).

This holds triple (or more) for Diedne however, as the most important part of the druidic code is: To Know; To Dare; To Be Silent. They spoke amongst each other, but to other wizards and to mortals they usually wear their cloak of silence and otherworldliness as a badge of honour, or perhaps as armour against manipulation and guile. A Diedne may eventually trust other wizards that they have gotten to know for a long time, but such would be rare, especially post-Schism War.

So, when playing Diedne, an important note is that they deal with adversaries and outsiders with a blanket of silence, and never give up dignity or distance. They are usually polite, but as brief in speech as possible without being overly offensive to others. Consequently, others tend to pay complete attention to every word a Diedne says - they are few and far between, and there are often subtle meanings in them, and others are supposed to prove their worth by decoding them. Those who prove their worth repeatedly might eventually be dealt with on a slightly less adversarial basis, but this takes time and patience on the part of those attempting to establish a relationship with a Diedne. Diedne would attempt to start a relationship with an outsider by giving them more ample opportunity to prove their good ability and character.